Monday, July 11, 2016

Martha's Anxiety: Struggling alone against many things

Below is
a rough translation and some initial comments regarding Luke 10:38-42, the
gospel reading for the ninth Sunday after Pentecost in year C of the Revised
Common Lectionary. Your comments are welcomed.

For me, a very important interpretive question I bring to the
story is “What exactly is it that Jesus is addressing in his response to
Martha?”

My question arises from hearing this story presented many times
as a way of dismissing those persons whose works, gifts, and vocation of
hospitality are compared unfavorably to more introspective, devotional
approaches to faith. In that presentation of the story, Mary seems to be the
ideal disciple because she spends her time in devotion instead of activity; Martha
seems to be the hysterical woman who has lost perspective; and Jesus seems to
be someone who takes all of his provisions for granted. I liken that
presentation of Jesus to the preacher who goes on and on about not working too
hard in order to take time to listen to Jesus, only to go home and sit at a
dinner without any thought to how much work went into all that fried chicken on
the table.

Because hospitality is an important virtue in Middle East
culture and vocation in the Reign of God, I want to approach this text with a
little more sympathy to Martha and what she is experiencing. In the end, the
story makes it clear that it is Mariam whom has chosen the good and necessary
part. But, does that mean that sitting is better than serving? Or, is there something
else at play here?

38Ἐνδὲτῷπορεύεσθαιαὐτοὺςαὐτὸςεἰσῆλθενεἰςκώμηντινά:γυνὴδέτις

ὀνόματιΜάρθα ὑπεδέξατοαὐτόν εἰς τὴν οἰκίαν.

Yet in the continuing of them he entered
into a certain village; then a certain woman in name Martha welcomed him into
the house.

πορεύεσθαι: PMInf, πορεύομαι,
1) to lead over, carry over, transfer 1a) to pursue the journey on which
one has entered, to continue on one's journey εἰσῆλθεν: AAI 3s, εἰσέρχομαι, 1) to go
out or come in: to enter

ὑπεδέξατο: AMI, 3s, ὑποδέχομαι,1) to receive as a guest

1. The text from www.greekbible.com does not have “into the house,” so there is a textual variation
in play.

2. Martha “welcomed” Jesus and his entourage
into the house. The word is used four times in the NT. In addition to here, it
describes Zacchaeus when he welcomes Jesus into his house (at Jesus’ command)
in Luke 19; It describes Jason, who was dragged out with his household by an
angry mob for providing hospitality to Paul and Silas; and it describes Rahab’s
heroic work in welcoming Israelite spies into her house and enabling them to
escape when James 2 looks back at an OT story to argue that faith without works is dead. At least in this
introductory sentence, Martha’s act of welcoming puts her in good company with
those whose hospitality is laudable.

39 καὶτῇδεἦνἀδελφὴκαλουμένηΜαριάμ,[ἣ]καὶπαρακαθεσθεῖσαπρὸς

τοὺςπόδας τοῦκυρίουἤκουεντὸνλόγοναὐτοῦ.

And to whom there was a sister who
is called Mariam, [who] also having sat at the feet of the Lord, was hearing
his word.

ἦν: IAI
3s, εἰμί, 1)
to be, to exist, to happen, to be present.

καλουμένη:
PPPart nsf, καλέω,
1) to call

παρακαθεσθεῖσα: APPart, nfs, παρακαθίζω,seat one's self

ἤκουεν: IAI 3s, ἀκούω, 1) to
be endowed with the faculty of hearing, not deaf 2) to hear 2b) to
attend to, consider what is or has been said

1. Most translations read “she had a sister,” instead of my “to
whom there was a sister.” The word τῇδε is a form of the relative pronoun ὅδε,
which is in the dative case, thus “to whom.” The verb ἦν is an imperfect form
of the verb ‘to be.’ Perhaps together they make a colloquial phrase “she had.”

2. There is a bit of a narrative leap between vv. 38 and 39,
moving immediately from Jesus entering the house to Jesus’ ongoing act of
teaching. The perfect and imperfect tenses of ‘having sat’ and ‘was hearing’
move the narrative forward quickly.

3. Mariam is sitting at
Jesus’ feet. This is the only use of παρακαθίζω in the NT with the prefix παρα. The verb καθίζω (sit) itself
is used often. To sit at the feet has an interesting use in Luke/Acts. In Lk.
8:35 it describes the man who had just been liberated from a legion of
demons and is now in his right mind, clothed, sitting at Jesus’ feet. In Acts 22:3, Paul uses the phrase to
describe himself as a disciples of Gamaliel.

4. Please note that while I am looking at this text in order to
present Martha in a more sympathetic light, I am completely on board with this
powerful description of Mary as a genuine disciple.

Yet Martha was distracted around much
service; then having stood over she said, “Lord, is it not a care to you that
my sister left only me to serve?Therefore, speak to her in order that she might jointly struggle with me.”

περιεσπᾶτο: IPI, 3s περισπάω to
draw from around any one, to draw off or away. In NT passive to be drawn about in mind, hence, to be distracted,
over-occupied with cares or business.

ἐπιστᾶσα: AAPart, nfs, ἐφίστημι,
1) to place at, place upon, place over 1a) to stand by, be present
1b) to stand over one, place one's self above 1b1) used esp. of persons
coming upon one suddenly

μέλει: PAI 3s, it is a care

κατέλιπεν: AAI, 3s, καταλείπω,
1) to leave behind 1a) to depart from, leave 1a1) to be left
1b) to bid (one) to remain 1c) to forsake, leave to one's self a person
or thing by ceasing to care for it, to abandon, leave in the lurch

διακονεῖν: PAInf, διακονέω, 1)) to be a servant, attendant, domestic, to
serve, wait upon

συναντιλάβηται: AMSubj, 3s, συναντιλαμβάνομαι, 1) to lay
hold along with, to strive to obtain with others, help in obtaining
2) to take hold with another

1. This is the only appearance of verb περισπάω in the NT. It is translated “distracted” by the YLT, ESV, NIV,
and NRSV versions of the NT; and “cumbered about” in the KJV. (The NRSV,
incidentally, also uses “distracted” for a different word, μεριμνᾷς, in
v.41.)

I put part of the definition of περισπάω
above in italics because the statement begins with “In NT passive …” as if there were some consistent pattern behind
the use of this word in the NT, when this is the one and only usage.

2. For περισπάω , the prefix περι (“peri”)
means around; the stem σπάω (“spao”) means to break, according to one modern
dictionary. It is the stem for the English words ‘spasm’ and ‘spastic,’ which
may be suggestive here. Would it help if we translated it to say that Martha
was “totally spazed with all work she
had to do”? The emphasis would not be on the industry or Martha’s work itself,
but on how it has discombobulated her.

3. The narrator uses ἐπιστᾶσα (“having
stood over”) to describe Martha’s approach to Jesus. (See below the uses of
this verb in Luke.) One effect of this verb may be to contrast Martha’s and
Mary’s postures. The possibility that this verb means to come upon someone
suddenly suggests an outburst or that Martha aggressively confronting Jesus.

4. Most refined translation have οὐ μέλει σοι
as “Do you not care...” At this stage of a rough translation, we notice that
the verb is not in the 2nd person. It is in the 3rd
person voice, then the pronoun is in the 2nd person dative, thus “is
it not a care to you?”

5. The verb συναντιλάβηται is
interesting and I am going out on a limb here a bit by translating it as “she
might jointly struggle.” It is a compound of συν- with; αντι- against; and λάβηται-
which is a form of λαμβάνομαι – to take. I am reading the αντι not to mean that
Martha wants Mariam to work against her,
but as a way to describe the distracting ‘much serving’ as a struggle, as in ‘to
take against.’ If this is right, then from Martha’s perspective, there is much
to be done, not in the form of a checklist, but more in the form of a whirlwind
of needs to be met. Martha wants Jesus to speak to Mariam to join her in
struggling to meet those needs.

41 ἀποκριθεὶςδὲεἶπεναὐτῇὁκύριος,ΜάρθαΜάρθα,μεριμνᾷςκαὶ

θορυβάζῃπερὶ πολλά,

Yet having answered the Lord said
to her, “Martha, Martha, you are anxious and panicked about many,

ἀποκριθεὶς: APPart nsm, ἀποκρίνομαι, 1) to
give an answer to a question proposed, to answer

εἶπεν: AAI 3s, λέγω, 1) to say, to
speak

μεριμνᾷς: PAI, 2s, μεριμνάω,
1) to be anxious 1a) to be troubled with cares

θορυβάζῃ: PPI, 2s disturb greatly,
terrify, strike with panic

1. I love the translation of Bullinger’s description of θορυβάζῃ as “to make turbid.” I am
going to use ‘turbid’ in a sentence this week.

2. While the verb θορυβάζῃis only used here, the related noun θόρυβος,can mean an uproar (Acts 17:5) or wailing
(Mark 5:39, Matthew 9:23). In Acts 20:10, θορυβεῖσθε, it refers to the
alarm that people had over someone who had fallen from an upper story window.

3. While the verb θορυβάζῃis only used once in the NT, the verb μεριμνάω
(anxious) is used often. Among other things, Jesus uses it repeatedly in Lk.12,
teaching again “worrying.” Only this is not worrying about the small stuff, the
first reference in 12:11 is to those who are brought before the authorities,
who have the power to bind, imprison, and execute.

4. Putting μεριμνάω and θορυβάζῃtogether, this seems to indicate radical anxiety
that Martha is experiencing, not just the usual busyness of hospitality. Let’s
not forget that in the previous chapter, Jesus has disclosed his forthcoming
death to his disciples. Twice. Whether Martha and Mary were part of that
disclosure is not clear. If they were, it would lend a perilous quality to
Jesus’ visit and words, would it not?

42 ἑνὸςδέἐστινχρεία:Μαριὰμγὰρτὴνἀγαθὴνμερίδαἐξελέξατοἥτιςοὐκ

ἀφαιρεθήσεταιαὐτῆς.

yet one
is necessary; For Mary chose the good part, which will not be taken away from
her.”

1. The first phrase of this verse,
“yet one is necessary,” should be the end of v.41, contrasting the ‘one’ with
the ‘many’. Incidentally, the ESV points out that some of the early manuscripts
say “few things” not “one thing.” The word “thing” is supplied here as well as
with the adjective ‘many’ in most translations.

2. It seems that “the good part” is
another way of expressing ‘the one necessity among the many distracting,
anxiety-ridden things.’

3.

3. Other uses of the verb ἀφαιρέω (taken away) in Luke refer to God taking away Elizabeth’s
reproach for having been barren; a master taking away a steward’s job; and a
disciple cutting off a soldier’s ear. The issue seems to be that Martha is
trying to take away what Mary has chosen.

REFLECTION

Martha is
overwhelmed at serving Jesus and his entourage (the text begins with the
plural, ‘the continuing of them’).
The language of this story amps up the volume a lot. Martha is having what
looks like a panic attack. Not one that is rooted in a chemical imbalance or
disorder, but one that is evoked by the overwhelming expectations she is facing
as the host who is welcoming Jesus and his people. She may be on the verge of
losing it. She certainly sees what she is doing as a struggle and she feels
completely alone in it. Until we sympathize with the genuine challenge that
Martha is facing, the internal ‘riot’ that she is experiencing, then we will
only dumb down this story into “Martha, Martha” as a condescending pat on the
head. She’s a wreck because she is trying to respond well to what Jesus has put
before her. That’s the kind of stormy anxiety that we have to identify with in
Martha. I’m not saying that we have to become Martha in all of her anxiety
before we can fully appreciate Mary’s sitting. I am saying that we have to
appreciate Martha’s position before we critique Martha. She really is panicking
about the many things. Jesus does not say that she is irrational or
wrong-headed. He merely says that he will not stop Mary from her sitting and
hearing.

What I
don’t hear is that being busy or serving or getting things done or even rushing
from this to that are, in themselves, the problem. The problem is when the
distraction of the many take away the ability to capture the one, the good
part.

In the
end, Mary has chosen the good part out of the many things by sitting at Jesus’
feet and hearing the word. She is entitled to be there and not obligated to
leave there – either because of her gender or because of the real, overwhelming
work that calls to be done. She has chosen the necessary part. She needs to be
there. The response to Martha is evoked by her insistence that Mary likewise be
distracted from her choice by the overwhelming anxieties that Martha is
carrying.

It's just about always the case that we do ourselves a disservice when we cut scripture up into our Sunday Snippets. Last week, the point of the story of the Samaritan (by itself) seems to be: Being a follower of Jesus' way is a matter of diakonia, radical, day-planner-changing service. "Go and do likewise."

Which is then followed by the story of Martha, who as you pointed out is freaking out over her diakonia. She's doing exactly that which the previous story commanded. A hoard has descended on her house, and she is trying to serve their needs.

And the radical word from Jesus four verses after "Go and do likewise" is "you're missing the point."

The "New Proclamation" lectionary guide ends its reflection on this with "How easy is it to miss sight of the presence of Jesus even as diakonia is our aim? How do we know when the time is ripe to follow the Samaritan's example? How do we know we have lost our way as Martha did while she was serving Jesus?"

I'll have to ponder that. Especially as I prepare to preach to a captive audience in a retirement/nursing community.

It's actually a very tricky reading. Thank you again for your thoughts. I've also checked out the Girardion take on this which shows Martha as being in rivalry with Mary and seeking to draw Jesus into taking sides, which is at least interesting...

It's actually a very tricky reading. Thank you again for your thoughts. I've also checked out the Girardion take on this which shows Martha as being in rivalry with Mary and seeking to draw Jesus into taking sides, which is at least interesting...

Having JUST returned from my sabbatical, this is a powerful text to return to. Before I left, I was very distinctly Martha--overwhelmed, trying to do what everyone expects, resentful, torn in many directions, irritable, angry. Upon entering sabbatical, I struggled with different 'expectations'--that of quiet and stillness and basically trying to be Mary, reclining peacefully at Jesus' feet. Instead, I shifted my energy to home improvement projects. I was feeling guilty about undermining my time until I considered this passage in a new light. Activity as a distraction seems to be what caused Martha so much grief. Activity as competition, activity as striving to meet expectations, activity in response to scarcity. These are sure-fire ways to kill the spirit. However, activity as devotion, activity as compassion, activity as worship, activity in response to abundance is very much spirit-filled. In both times of service and times of prayer, when done with healthy intent, we dwell in God's Word. That is 'the one thing' (to channel the old cowboy from City Slickers").

What a beautiful reflection on both this text and your sabbatical. Thank you, Tobi. Blessings as you re-enter the work in hopes that you will find the rhythm that allows you to remain connected to 'the one thing.'

As always, a very valuable commentary. And good comments below the line. But your ‘narrative leap’ between verses 38 and 39 is only a leap if we allow verse 38 to set this story *in Martha’s house* (which, as you recognise, is not supported by the Greek text but comes from its translators). A domestic setting, overstretched by a large visiting party, plays all too easily into the traditional dichotomy between the practical Martha slaving away in the kitchen and the contemplative Mary lounging on the drawing room carpet: thus we oblige Christians – especially Christian women – to choose their preferred role-model and the guilt that goes with it.

What if we strip away the translators’ gloss and (1) take out ‘into the house’ in 38, (2) put back the ‘also’ in 39 and (3) accept – as the text suggests – that Jesus just went in to see his friends alone, without the ‘entourage’ that the traditional reading asks us to imagine? If so, we restore a measure of equality between Martha and Mary as genuine disciples who were both, figuratively, at Jesus’ feet. There is an issue between them but it is not about catering.

I agree with Dwight that we do ourselves a disservice by slicing up the Gospel into weekly segments: if we are conflicted about the way in which head, heart and hand play their part in responding to Jesus – and this is essentially the conflict that Martha expresses – we need to look back at the Good Samaritan (10:25-37) and ahead to the instruction about how to pray (11:1-4) for the fuller story.

To piggy back on Tobi's comments. the long section this belongs (starting with the sending of the 70?) is also about being present. Don't worry about what to take, what to eat, etc. Behere, now. That is echoed in the good samaritan. Those whose focus is ahead of themselves (going to Jerusalem to do my thing) miss those in need. Their head is in the future. And Tobi pulls it together with the clarification of activity needed to be mindful. Thanks!

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This blog is a weekly translation of a text from the Revised Common Lectionary.It is my rough translation in bold with some initial comments in blue, all of which are subject to change as we journey together. That's why I welcome your comments.